Sunday, March 02, 2008

Fast-Slow (No) Learning(S) Subject(S)

I understand Spinoza's project as a radicalization of the imperative ” Thou shalt not make to thyself a graven image” to include the very images we carry within thought and use in thought to think.

I understand Nietzsche's project as a radicalization of the critique of all philosophy before him (with the exception of Spinoza)as "human, all too human," as an obliteration of all theological traces in philosophy, and also the obliteration of all psychological and psychologizing traces in philosophy.(Nietzsche may in certain places describe himself as a psychologist, but I believe this is misunderstood if we assume he's thinks of psychology in any way similar to the way we do.)

I have come to realize I have failed to fully engage with Nietzsche's question "What is the Dionysian?" by failing to free myself from a psychologizing preconception of the Dionysian. Association of wild, irresponsible debauchery with the Dionysian -- I wonder what Nietzsche would think of that. It's almost as reckless to believe these states give insight into the Dionysian as it is to believe Nazism did.

In attempting a transfiguration of the subject-object and audience-spectacle, relationships within thinking, and also of the "theater of mind" into a "factory of mind," the disanthropomorphization of thought becomes crucially important. Austerity. Solitude. Trivialization of the emotional. Asubjectival austerity? Asubjectival solitude? Asubjectival trivialization of the emotional? The body-without-organs as the zero degree of intensity?


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